The valley of vision, or A clear sight of sundry sacred truths.: Delivered in twenty-one sermons; by that learned and reverend divine, Richard Holsvvorth, Dr. in Divinity, sometimes Vice-Chancellor of Cambridge, Master of Emanuel Colledge, and late preacher at Peters Poore in London. The particular titles and texts are set downe in the next leafe.

SERMON V. (Book 5)

Hosea. 14.2.

Take away all iniquitie, and receive us graci∣ously: So will we render thee, the Calves of our lips.

GOOD and evill, are the two bounds that are set to all obedience. That they are the hounds of obedience, the Prophet David shews in Psa. 37. where he reduceth all the duty of man to those two heads, in shunning of evill, and following that that is good, Eschew evill, and doe good, and dwell for ever. That they are the bounds of the grace of repentance, the Prophet Ezekiell shews us, Chap. 38. Cast away from you all your Transgressions, make you a new heart, and a new Spirit. As the Apostle Paul, Ephes. 4. Put of the old man with the deeds thereof, and be renewed in the spirit of your mind. That they are the bounds of Prayer, our blessed Saviour shews in those two parts, Pray that you enter not into temptation; there is the one,

Seeke first the Kingdome of God, and the righteousnesse there∣of, there is the other part. Lastly, that they are the bounds of the duty of thankfullnesse, the Psalmist shewes againe in Psal. 103. Blesse the Lord O my soule, and all that is within me blesse his holy name, that forgiveth all thine ini∣quities, that Crowneth thee with mercy and loving-kinde∣nesse.

All the Saints of God, they well know this, that pie∣ty is excercised about these two; these two are the hin∣ges upon which the Door of piety turnes, both back∣ward and forward: upon these it is, that obedience turnes, in the shunning of evill, and pursuing of good; up∣on these it is that Prayer turnes, in deprecating evill, and petitioning for good. Lastly upon these two, the worke of thankfullnesse turnes too, in giving God praise for the diverting of evill, and for the effusion of good.

And according to these limits we may see all these duties plainly set out in the text by the severall bounds of them. Here is the worke of Repentance, with the bounds thereof, in that clause, Turne to the Lord, to set out to us, as I shewed before, both the terme from which we must turne, the aversion of ill; and the terme of happi∣nesse to which we must turne, that is, the conversion to that that is good. Put away your sins from you, turne from them, and then turne to the Lord. There are the bounds of repentance.

For the duty of Prayer, with the bounds of that, we have it in the next words, Take away all iniquity, there is the deprecation of that that is evill, and receive us gracious∣ly, there is the Petition we make for that that is good.

Lastly, for the duty of thankfulnesse, we have that in the last words, with the bounds thereof, So will we ren∣der, If thou wilt take away sin, we will render the prayse of that work, and if thou wilt shew, us thy Salvation,

we will render the praise of that worke.

Of the first of these we spake already, and of the last I am to speake afterward; and in the second I am con∣versant at this time: The forme of Prayer the Pro∣phet sets to the people, according to the bounds of it, in which I considered before, these two parts. There are the parts of the Prayer, and the order of the parts.

The parts of the Prayer in those two.

First, for the removall of sin, Take away all iniquity, I shewed you the reasons why he directs his prayer a∣gainst sin; why he would have them direct it against all sin; why he Prayes against sin, for the taking of it away.

The 2. part of the prayer is, for the powring down of the grace they stood in need of, receive us mercifully, favoura∣bly, receive us to thy grace, In that, I shewed you the reasons why it is annexed to the former part, as a clause of Illustration, shew thy selfe Gracious by pardoning our sins.

As a clause of inducement, we intreat thee for the goodnesse of thy grace and mercy to shew thy selfe so in pardoning our sins; we come to God for grace, in the name of Grace, and for Mercy in the name of Mercy.

Thirdly, as a clause that makes up a perfect Ennu∣meration of all wants that are comprised under these two heads. Take away iniquity, and receive us graciously. Thus sarr I went.

That that remaines in the second part, is onely the Order of these two particulars: For there is some reason why the Prophet sets them in this Order. Why not first, receive us graciously, and then Take away iniquity? for all other blessings are Originated in the love and fa∣vour of God: It is from his love and grace, that he grants pardon to us of our Transgressions; there is no pardon

of sin, where there is not grace, and favour, and love. Therefore the Psalmist Psal. 85. he sets them in another Order, O Lord thou hast beene gracious to the Land. And then followes in Vers. 2. Thou hast forgiven the iniquities of thy People. First God is gracious, and then he forgives iniquity, the pardon of sin must flow from his grace, and favour.

It is true, the love of God must of necessity goe before, (in the order of nature) all the effects of his love, and favour whatsoever: the cause must be before the effect, and the Fountaine before the Streame in nature. But yet the Scripture useth some difference of setting downe these particulars: for sometimes it sets the one before, and sometimes the other.

The reason is, because they are mutually infolded, and so close knit, that one cannot be without the other: There is no greater demonstration of Gods grace and favour, then the pardon of sin; if there be grace and fa∣vour, there will be forgivenesse, where there is forgiveness, there is an evident testimony that God hath shewed the riches of his grace; therefore though the Prophet set it here in another order, then sometimes, it is in Scrip∣ture, there is good reason for it; besides that; there may be three things said, for the justification of this order, there are three reasons of it.

Eyther as they conteine in them a Petition for the enlargement of the continuance of grace.

Or for the enlargment of the Evidence and demon∣stration of grace.

Or a Petition for the enlargment of the communicati∣on of his grace to them. In all these 3. sences the order is every way justifiable.

First, in putting these two together, there is a Peti∣tion for the inlargment of the continuance of Gods grace,

Take away iniquity, and receive us graciously: In these two he prayes for the giving of grace, and the duration and perpetuation of it. So the order is thus, Grace cannot be continued, till it be bestowed and given: In the first word he prayes for the giving of it, that God would receive them to a state of reconciliation. In the second, that he would continue them, and keepe them in that estate. Shew thy selfe first gracious in pardoning our sins, and shew thy selfe againe gracious in keeping us from com∣mitting sin. What profits it, though our former sins be pardoned, if we continue in them? Therefore the Pro∣phet teacheth them to beg, not onely for forgivenesse of sins, but for strengthening of grace to continue in it. To shew, that apenitent faithfull soul stands in need of God, after his sins are pardoned. We have not done with God when our sins are pardoned, we need a further en∣largment of grace to keep us in that estate, lest we relaps. Therefore the beleiving soul makes up his Prayer of these two, Lord, thou hast been gracious, and I rely up∣on thee for the time to come, that thou wilt still. The Point is this: that,

The faithfull soul after it hath had a tast of the goodnesse of God, in the pardon of sin, it rests not there, but goes on still to beg more grace.

A greater enlargement of favour; it must needs be so in the order of our desires. Grace is of a ravishing na∣ture, when it possesseth the heart, it inflames it. Even in Heaven, where grace is full, there is an Apetite of com∣placency

for desire of the continuance of that grace, and favour: though there cannot be a desire of more, where the Vessell is full. But in Earth, where grace is powred in by drops, there is an Appetite of desire, because there is want continually. And we never have grace, but that we see we want more, then a man loves grace more, when God powres in more, and he thinks he wants more.

It is the order in Gods proceeding, he layes this me∣thod, he gives his spirit for this purpose, not onely to cleanse us from sin, but to strengthen us for new obedi∣ence, not onely to Seale to us our reconciliation for the present, but to keepe us for the time to come. And both these are the free gift, and work of Gods Spirit; it is his spirit that seales to us pardon, and it is his spirit that strengtheneth us, that we may walke by the strength of that grace.

And the order of our necessity is such: For otherwise how should we doe? It is by grace we stand, and rise, and goe on, and persevere. A Christian stands in need of God in all the passages of his life, every minute, and e∣very moment of time, for temporalls, for spiritualls, for na∣turalls.

If we looke to those things of nature that we need. First, it is the goodnesse of God that must give a man meat for his body: And aftermear, it is a second grace to give him a Stomack: And after that, it is a third good to give him digestion: And after that, it is a fourth ma∣nifestation of goodnesse, to turne it to blood and spirits, that it may be healthfull.

So for temporalls, it is one Testimony of goodnesse, that he keeps us from danger. It is a second that he keeps us in the right way: And it is a third that he brings us safe to the end of our journey.

In spirituall things much more; if God should first

prevent us with grace, and then leave us to our selves, what security could we have? Our latter end would be worse then our beginning. We are not able to subsist of our selves one moment of time, Gods grace must have the glory and honour of all; that it may have the ho∣nour, the Prophet here teacheth them thus to pray for the first grace, and the second grace, for the beginning, and for the continuance of grace, to work the will and the Deed, that he would perfect the work. First, Take away iniquity, shew thy selfe gracious in pardoning; and then continue that grace, keep us from sinning againo. That is the first justification, if we consider the enlargement of the continuance, so the order is good.

Secondly, if we consider it as a Petition for the en∣largement of the evidence and manifestation of grace, so it is good. For grace cannot be manifested till it be given, there can be no demonstration of the pardon of sin, till pardon be wrought, and the greatest demonstration of the pardon of sin is this, when Gods spirit is powerfull to subdue and crucifie sin. Then it is this demonstration they beg in the second place, pardon our iniquities, and give us evidence that our sins are pardoned, that thy spi∣rit affist us continually to crucifie and subdue our sins: bestow upon us grace and favour and make us know that we have it. For as our happinesse consists in the pardon of our sins, so the comfort consists in the enjoying of it. It is true, that grace and pardon of sin may be had, where it is not at all times seene and felt, and perceived; but yet it cannot be enjoyed, unlesse it be seene and felt; we may have the thing, but want the comfort sometimes. He that wants the comfort, for the time he wants the thing to himselfe, and his apprehension. Therefore when God hath pardoned, and hath shewed grace, the faithfull soul staies not there, it is a Heaven upon Earth to have the

comfort, and assurance, and evidence of grace; that is the point: that,

After the pardon of sin is had, the faithfull soul staies not there, but begs for assurance, and after that, for more assurances, and still for more assurance.

Because, there may be enlargement of assurance still, as long as we are in these dayes of misery. However it please our adversaries of Rome to make a mock of the certeinty of Salvation, the assurance of grace, they pin ma∣ny scornes upon it in their writings, though they be the Learned of them; let them injoy their consolation, it is to be feared that they will want the comfort, that thus deride it. The Saints in Scripture did not so, they directed their prayers oft times, not onely for the thing, but for the comfort and assurance of it; and as they rejoyced in the thing, so much more in the assurance, for the present. Looke over those in the Old Testament, and in the New. Heare the tryumph of Job, wherein he wonderously delights and refresheth himselfe. I know that my Redeemer liveth, and that I shall see him with these eyes. There is no word of greater assurance then this, I know. Let their Thomas Aquinas speake his mind of that word, upon those words. I know whom I have belei∣ved, 2 Tim. 1. sayth he, in this word, I know, there is a certainty and assurance of hope, that hope that makes us not confounded: there is a certainty in this word, I know, I know that my redeemer liveth. Therefore David, Psal. 51. he prayes not onely God to cleanse, and pardon, and purifie his sins, but then followes, Make me to heare the voice of joy and gladnesse: Cleanse me, and make me un∣derstand that thou hast cleansed me, make me have the

comfort of it. Thou hast told me already, that my sins are pardoned, I have the assurance of it by the Message sent by Nathan, but there wants comfort, and joy, in the evident demonstration of it. O make me to heare the voyce of joy and gladnesse, that the bones that thou hast broken may rejoyce: that I may have the evidence of thy spirit spea∣king to my heart.

Looke to the New Testament, it is that perticular, in which the Holy Apostle John delights, and refresheth himselfe, not onely in the thing, but in the comfort to de∣monstrate the certainty, 1 John 3. We know, there is Pauls, and Jobs word againe, We know that we are transla∣ted from death to life, it is God that hath pardoned our sins, and wrought this gracious change. There is a translation of the Old man to the New, we are translated, and we know it by the fruit and effect, because we love the Brethren. And in another place, We know his spirit abides in us. He not onely comes, and goes, but dwells, he hath taken up his Habitation, it continues with us, we know it, e∣ven by the Spirit; there is the evidence from the effect, because we love the Brethren, we know it by that; and from the cause we know it, because we have the Spirit. What is more then we know? And what greater assu∣rance then the Spirit? Paul makes that the great evidence, Rom. 8. We know that he hath given us of his spirit: And that Spirit witnesseth, what? That our sins are pardoned, that we are the Children of God, that we are in the state of Adoption, and Reconciliation. The Spirit witnesseth to our Spirits. Our spirits have the Testimony, and the spirit adds a Testimony to that, that by the mouth of two Witnes∣ses every word of God might be established to the soule. There is the evidnce of grace, and the testimony of our spi∣rit, & of the spirit of God. The Apostle Paul is very free∣quent in setting words of weight to evince the certeinty

I am perswaded that neither life nor death, nor Angells, nor Principallities, nor powers, nor any thing shall be able to sepe∣rate us from the love of God. I am perswaded, it is a word of great assurance, I am confident, it is as much as we know, I am assured that neither life, nor death, that nothing can seperate this bond of union, or cut this bond assunder. There is no Sword that can cut betweene the beleiving soule, and the spirit of God. It is so neare a union, that the love of God makes, that nothing can come between, I am confident, I am assured that neither principallities, nor powers, nor any thing shall be able to seperate us from the love of God, he had the evidence, and he shewes that it might therefore be had.

Yet another place, and that is that that before I na∣med, 2 Tim. 1. I know whom I have beleived. It is not onely put in 2 Cor. 5. in the Singular, but in the Plur all, least men should have thought that Paul had it by illumination from God, it was revealed to him from Heaven; He knew whom he had beleived, and that none could sepe∣rate him; but shall we expect to have that assurance given us? Therefore in the Corinths he takes in them, We know, he names some besides himselfe, that is, I, and you Corinthians, all beleivers, or at least those that are e∣minent Beleivers, if not at all times, yet at some time, if not at every time for the particular, yet for the generall. We know that when this earthly house of this Tabernacle shall be dissolved, there is a House made without hands reserved in the Heavens. He speakes of the translation from the Houses of Clay, these bodies that we carry about us, to those Houses that are cloathed on with immortality. God hath provided a house, and we know it, and are as∣sured of it. The Apostles, and Saints of both Testa∣ments they laid a great deale of their comfort in this assurance, therefore they gave Testimony to it.

And so the Saints in all times, those that had most ex∣perience in the working of Gods grace, the holy Fa∣thers of the first times, they triumphed much in assu∣rance. Bazill, he shewes how assurance of the pardon of sin and the favour of God may be had: He brings one making the Question. O Sir, tell me how I may get it? I will tell you, saith he, if there be that spirit in you, that was in him that said, I have hated all wicked wayes, you have it. For if there be the worke of the spirit of God in crucifying of sin, there is certainly before, the com∣prehending grace in the pardoning of sin. Chrysostome he moves the question in another manner then Basile, up∣on handling those words Rom. 8. The spirit witnesseth to our spirits, look, saith Chrysostome, after all this, what cause will there be of ambiguity, of doubting? Who is there that can doubt when he hath the testimony and witnesse of the spirit? If the evidence of the spirit shew not it selfe alway in the same measure, we must have recourse to those evidences that God gives sometimes. And Cy∣prian goes on, though before him, and prosecutes the same Question, Quis locus erit ambiguitatis, &c. What place will there be for doubting & ambiguity, who can be sorrowfull & fearfull after these evidences it hath pleased God to communicate to us? let him standin fear of death, that is afraid to goe with Christ, that is not willing to goe with Christ, let him be unwilling to goe with Christ that knowes not yet that he hath begun to Reigne with Christ, there is no man can be doubtfull, saith he.

Men, they will not deny but this oertainty may be had, except they be devoyd of all experience of the working of grace. Therefore upon this weighty Pillar, Hillarie layes the Foundation of justifying faith, how shall faith justifie, if faith be doubtfull? He speakes not of faith in every particular, but of the certainty of faith in the gene∣rall,

if there may not be a certainty in the generall, how shall it justifie? I will add that place onely of St. Austin, where he solaceth himselfe, by gathering together all those grounds, and evidences of certainty God hath pro∣mised, he hath spoken nay he hath sworne, Hoc est promis∣sum, &c. This is that that God hath sealed with his word, nay, with his Oath, that now there should be no place left to the Children of God, to make any doubt of Gods goodnesse in the pardon of their sins, when they have those evidences of Sealing it by the fruit.

We see it here, not onely by the consent of the Saints in Scripture, but of the Saints in after times, that certainty may be had, and that the comfort of a mans Conscience doth much consist in this certainty. Though faith in the time of Temptation will hold beyond the evidence of these things, and though it be not alwayes to be had, yet it may be had, there is a certainty, and it is much comfort. Therefore Christians will pray still, when they have had Experience of the sweetnesse of Gods grace, all that they pray for, is, the enlargement of their evidence. They pray that he would give peace, and that he would speake it; that he would give Salvation, and the earnest of Salvation; that he would give the Spi∣rit, and the earnest of it. Here is the second thing they pray for. First, that God would pardon, and then make it evident that he had pardoned in the continuance of his grace. That is the second thing.

Thirdly, as begging the enlargment of the evidence of the thing; so begging enlargment in respect of the com∣munication of grace, so the order is justifiable. For in putting these two together, they pray for these two things, for the pardon of sin, and for the removing of pu∣nishment. So the order stands good: For sin is first to be prayed against, before punishment: and the first suite

that we are to make to God, is for pardon of sin, and then for removing of Judgment; and this method the Pro∣phet teacheth them, Take away our sins that presse us, and thy hand that presseth us; pardon us, and spare us, remove thy wrath in pardoning our sins, and then shew thy selfe gracious in removing thy judgments. So the Point is this: that,

A true Saint of God, though he be be∣set with calamities, and feare of pu∣nishments, and judgements on every side, yet that is not it that takes up his first thoughts, they are taken up for the removing of his sins.

There he makes his first Prayer, there he states the fervency of his soul; because he knows the sting of sin is sharper a great deale, then the sting of punishment, and that the displeasure of God is more heavie then any judgement. There is no judgement that is a judgement, if the wrath and displeasure of God goe not with it: For when Gods love goes with it, it is a Chastisement, and not a judgement.

If we compare spiritualls with spiritualls, then we shall see it plaine and evident. The flame of sin scorcheth more, then the very flames of Hell, and more galls the Consciences. And the fire of Hell is not so terrible as the displeasure of God. Againe, the fire of Hell is not so terrible, as the having of pardon of sin, is comfortable; mi∣sery is not so evill, as the enjoying of God is good.

But if we compare spiritualls, and temporalls, then the disproportion will easily be seene? There is no pro∣portion betweene temporall and spirituall mercies: there∣fore the Children of God pray for spiritualls before tem∣poralls.

Againe, there is no proportion betweene temporall, and spirituall judgements, therefore they pray against spiritualls judgements strst. First, against sin, Take away iniquity and then receive us to favour. Here is the order, and method that Christians set in Prayer. First, they looke to spiritualls, to pray for them, to spirituall evills, to pray against them.

Though Christ in the Lords Prayer have taught us a∣nother method; first to pray for Daily bread, and then for pardon of sin. He did it to condescend to our weak∣nesse, to draw us to the consideration of that that is lesse knowne, by that that is better known. We see our dai∣ly bread, and the want of temporalls is discovered to us by sense, therefore these things are more familiar, and bet∣ter knowne, but the weight of sin we know by the de∣monstration of the Spirit, and the inward man, there∣fore that is not so well knowne; therefore, that he might give us incouragement to rest on him for all estates, he would first draw us on, Give us our daily bread, and then forgiue us our trespasses. Not that there is more necessity of the former, but he condescends to lead us from the les∣ser, to the greater, and from the experience of Gods mer∣cy in temporalls, to rest on him for pardon of sin, not be∣cause the former is better.

Therefore, this is one true triall, a part of that touch∣stone whereby a Christian may examine himselfe, and the truth of his grace, if it beget indignation against sin, that he prayes against that first; that he find sin more burthen then punishment, and grace more sweet then all

temporalls in the World. For even wicked men will goe so far as to cry out of judgement, then Ahab will humble himselfe, O, but a godly man, a beleiving soule cries out of sin. My punishment is greater then I can beare, that was the voyce of Caine. My sin is greater then I can beare, Mine iniquities are gone over my head, and are as a heavy burthen, that was the voice of holy David.

It is true, it is lawfull, and God allowes us to pray a∣gainst temporall punishments, and judgements, but we must keepe the due order. It is a preposterous course to pray against that first, before we pray for the pardon and removing of sin, because sin is the cause of punish∣ment. He that would have judgement removed, must strike at the Roote, the roote is sin, from that bitter roote it is, that punishment springs: cut up the roote, and the Tree will not stand long. If the wound be once healed, the Plaister of punishment will fall off of it selfe. If sin be taken away by repentance, and turning to the Lord, then there is no such Antidote against the plague as the pardon of sin, then whatsoever the punishment is, it will drop off of it selfe.

It is not onely preposterous, but sacrilegious to observe that method, when we pray more for the removall of temporall judgements, then for pardon of sin, it is a signe that we love our selves, and feare for our selves, and not God, because we hate the punishment, that is displeasing to us, more then sinne that is displeasing to God. If we rest on God for the pardon of sin, our affections will be suitable; to hate that most that God hates, that is sin: and if we hate it, we need not be intreated in the first place to pray for the removall of it. Yet many of us are so sensible of these outward things, that we continue in a preposterous course, we more feare the shaddow of judge∣ment, then the body of sin, the name of punishment is more

terrible a great deale to us then the commission of sin. We tremble if we doe but heare the report of one judge∣ment, yet we are not afraid to goe on in a multitude of sins. Like distempered Patients that hate their Physick, and love their Disease, we love the Disease of sin, yet we hate that Physick that God sends to cure us.

Beloved, we have not so learned Christ; if the stamp of Christ be set on our hearts, here a Christian bends his forces. Piety keeps due order, devotion will in all the Prayers it makes. There is no affection, no word, no e∣jaculation that a godly man would willingly have out of order; he looks to all within him, he will not have his joy out of order, to bestow his joy, first upon the World, and then upon God; nor his sorrow out of order, to bestow it first upon temporall callamities, and then upon sin; nor his feare out of order, first on judgements, and then on God. No, but he sets all his affections right. First, he feares God, and the first fruits of his sorrow he bestowes on sin.

It is true, now indeed we begin to be sencible of the hand of judgement that presseth us, O let us remember that there is a greater burthen lies upon us, that must be removed: The Arrows of sin are more sharp then the Arrow of the Pestilence, and if we pull off the head of the Arrow of sin, the other shall be put up in the Quiver. It is true, now the Arrow is pointed neare us: God hath his marke, and as those that are skillfull in that kind, they shoot, sometimes nearer, sometimes further, as Jo∣nathan shot, when he gave warning to David; so God shoots to give us warning, he comes nearer in the Mark he propounds, he moves neere by Parishes, and by Streets, and then nearer by Houses. Punishment is neare, but sin is nearer, we carry it about us, we must make sin far off, before punishment, that is the order the Prophet

teacheth them to keepe. First, to Pray for the remo∣vall of sin, and then of punishment.

So I have done with the Petition. Take away all iniqui∣ty and receive us graciously. The parts, and the Order of the parts.

I now come to the last part, that is, the promissory part of the Text.

So will we give thee the Calves of our Lips.

In the former part, the Prophet excites them to get Lips, and here to give lips; there it is, Take to you words, here, powre out your words. So we will give the Calves of our Lips.

There are 3. things I will observe in it.

First, the duty the Prophet excites them to here, that they make this vow and promise of, to God, it is the duty of praise and thankfullnesse, So will we give thee the Calves of our lips. That is, so will we blesse thee, and magnifie thy name, and sing to thy glory, we will speake of thy praise all the day long.

Secondly, the metaphor under which this duty is con∣veyed, We will give thee the Calves of our lips, why he u∣seth that phrase.

Thirdly, the connexion, and coherence with the for∣mer, So will we give thee. A man would thinke it were an ill condition, and a duty that were misplaced, would they not give the Calves of their Lips to God, except he would take away their iniquity, and remove his judgements?

The first thing, which I will onely speake of now, is this, to find out what is the duty (that is plaine of it selfe) to which he excites them in these words. So I will read it thus in the litterall sence, Take away iniqui∣ty,

so we will blesse and prayse thee. So, there are six things the Prophet would put them in mind of, by adding this clause.

Two things in generall.

And foure in perticular; all concerning thankfullnesse,

The two things in generall, he puts them in mind of, are these.

De vovendo, of making a vow and promise to God, We will give thee.

And De solvendo, of paying that vow; he labours to bring them not onely to an acknowledgement of thank∣fullnesse, as due, but to a holy engagement, that they will certainly render praise for this mercy.

Resolution, it is one worke that advanceth every du∣ty, every civill duty, much more duties that are spiritu∣all. There is no work that a man goes on chearfully in, except he prepare and fit himselfe by resolution. Therefore it is, that many Saints of God in Scripture took this course, to bind themselves by vowes to obedi∣ence; though there be bonds already lie at our doore, the bond of obedience, yet when we vow as David did, to walk holily before God, this adds another vow. He that without vows, transgresseth the Commandements of God, breaks Gods word, but he that transgresseth in a vow, breaks Gods word, and his owne too. The word that God hath given, and the word that he hath given. Therfore it is a speciall meanes to keep men in the Pale of obedience, when they hedge themselves in with ho∣ly resolutions

I know Cardinall Bellarmine, and he more remarka∣bly then any other of the Romish Writers, is very large and peremptory in declaring that that which is within the compasse of precept, cannot fall within the compasse of a vow, that no necessary duty can fall within the com∣passe

of a vow. But if there were not Testimony of the Saints in Scripture, the Testimony of their owne Writers are sufficient evidence against it, besides the truth it self, Alphonsus, Picus, Cajetane, Valencia, these foure they are bold all of them to expresse themselves to be of ano∣ther opinion; that properly and directly that that we are tied to, by the necessity of precept, most properly falls with∣in the compasse of a vow, and it is most safe; for one may safely vow, that that he is tied to doe, and the vow∣ing and resolving of it, adds a second obligation, it is an awaking. Therefore David took this course, he bound himselfe by vow, and promise, and oath. I have sworne that I will performe thy righteous judgements. He excites him∣selfe by these Obligations, to every duty of piety, he set himselfe those Lessons of piety, he tasked himselfe to such duties; sometimes to repentance. To thee will I con∣fesse. Sometimes to obedience, I will walke in thy Com∣mandements. Sometimes to prayer, At morning, noone, and evening, I will call on thee. Sometimes to thankfull∣nesse, Seaven times in a day I will prayse thee. He tasked himselfe to these duties, thereby to keep, and hidge in his obedience. So will every Christian, that he may keep himselfe in the path of Piety, he will oft consider how he walks, and consider his purposes and resolutions, and strengthen himselfe in holy purposes, it is a great meanes to arme our selves. A heart will not easily be overcome with temptations, that is armed with good purposes; good purposes incite to Prayer, and practise, you take away perseverance, you take away practise and performance, you take away endeavour, if you take away resolution. Therefore if you will learne to keepe your selves in the wayes of Gods Commandements, learne oft to resolve, to purpose.

We shall tread awry when we have done the best, but

if there be a good purpose God takes that for performance, if we arme our selves with good resolutions. Let us not take this help from our selves, since we come short of performance, let us have endeavours, and purposes. This the Prophet teacheth them when they come to per∣forme their thanks, they must have purposes, We will give thee. Those are the two first things he minds them of in generall.

There are other things he minds them of, in perticu∣ler, and they are these foure.

The first is this, That Thankfullnesse is due to God for all his mercies.

It is due, by right of Lordship, because God is Lord and owner of all we have, he is Lord of our life and being, there is the Fountaine of all goodnesse. Whither should the streames run but back to the Fountaine, to the Sea? sayth Bernard, let the streames of thankfullnesse run back to the Head, they are drawne from grace, they come from God, the grace of pardon, and grace must returne to God, the grace of thankfullnesse.

And it is by right of Debt his, we owe it him; it is a Debt to any man that doth us a courtesie, no lesse requi∣tall can be made for the least good turne then thankfull∣nesse, yet those that they doe, are small, and they are tied by the bond of Charity, and by the Law of God, and they sin if they doe it not: and those that they doe, God doth by their hands, he inclines them to it. Then, if we ac∣count it a misery, if we be unthankfull to men, we owe much more of this duty of thankfullnesse to God, by ano∣ther bond, because from him we have all mercy, and the choisest mercies. What hand soever reacheth us a Blessing, God is the Author, God gives it. And can we give him any thing lesse then thanks? We can give him nothing else. He gives it us when we give him thanks,

and prayse, we pay him with his owne, we give not his mercy back in the kind, but vertually in the strength. He that gives glory to God, he gives the mercy back in strength. But we can give nothing to God, that he hath not before in a more eminent manner, whether it be praise or glory, or blessing, or reverence, or worship. His name is glorious, though we give it not; his name is ad∣mirable, he will make his glory appeare, though we dis∣honour him. But he so interprets it in mercy, we are sayd to give it, when we acknowledge it. He is not ca∣pable of our gift, but when we testifie that he hath it, we are said to give it. The Knee when it bowes before him, worships him, and the heart when it is ravished with admiration gives him reverence, and the tongue when it speakes of his prayse, gives him thankfullnesse; if God take these as gifts at our hands, that we owe, and can add no addition by it, we can doe no lesse then acknowledge that thankfullnesse is due to God for all his mercies. That is the first thing.

A second thing, he would teach them to acknow∣ledge, that thankfullnesse is especially due for the pardon of sin: when sin is pardoned, the first bud of new righte∣ousnesse in the heart, O, it is thankfullnesse to God. Bless the Lord O my soule, and all that is within me; and then followes, That forgiveth all thine iniquities. We owe God praise, and glory, for all his mercy, and goodnesse, but for none more then the pardon of sin; for here is the Stock upon which other graces are grafted, when once sin is pardoned, all temporall things prove comfortable. There∣fore when they beg for the Pardon of sin, say they, We will give thee the Calves of our lips.

There is thankfullnesse due to God, especially for spi∣rituall mercies, and of them, for the grace of reconciliati∣on, the forgivenesse of sins. A Christian will be methodi∣call

in his thankfullnesse as well as in his Prayer. I shewed before that devotion keeps good order, it prayes for spi∣ritualls before temporalls, and against spiritualls before temporalls. And thankfullnesse keeps a good order, it gives thanks for the best mercies first, and most. Though all the mercies of God be good, yet there is a difference, there is a difference betweene spirituall mercies, and tem∣porall. For temporall mercies. Liberty is better then Wealth, and life then liberty, and grace then all. As God hath set an order in mercies, so thankfullnesse observes an order; he doth not thanke God so much for tempo∣rall mercies, as for pardon of sin, that swallowes up the heart, and takes up the whole latitude of the affections. There is thankfullnesse due for establishing us in our ci∣vill Callings, but more for calling us to the acknowledge∣ment of the truth. There is blessing due for keeping us in this World, but more for the hope of life in another world. Many thanks are due for Creation, but more for redempti∣on, for in Creating us, he made us once, but in redeeming us, he made us againe, and in giving us the hope of life everlasting, he makes us for ever. There is great thanks due for removing temporall Plagues, but more for the re∣moving of his wrath and our sins. Therefore the Pro∣phet would have them understand, that as they prayed, first, Take away iniquity, so they should give thanks in that order, when their iniquities were taken away, then they should thanke God for the pardon of their sins: first for spirituall, then for temporalls.

Reason shews this order; for in our Prayers we Pray for temporall things with conditions, but for spiritualls without conditions, as we pray for them more fervently, so we should be thankfull for them with more enlarged hearts. So in taking away temporall things, we give thanks as Job did, but in spirituall things, we give thanks

when God gives them, but none gives thanks for the ta∣king them away.

It is true, when God with-holds grace, he can make grace grow out of that separation from himselfe, but that is by accident, that the want of grace should be a meanes of the propagating of grace, but properly and di∣rectly none can rejoyce in the taking away of grace. We give thanks for temporalls, when we want them, but for spiritualls onely, when we have them. That is the se∣cond thing.

Thirdly, another thing he would instruct them in, by adding this clause, is this, that thankfullnesse must be joyned with Prayer: first, he teacheth them to pray, Take away iniquity, but he closeth the Prayer with thank∣fullnesse. These must goe together, they are Sister-du∣ties; and in a large sence speaking, thankfullnesse is a part of Prayer; therefore as Prayer inlargeth it selfe in expressing of wants, so thankfullnesse, in expressing it selfe in Gods goodnesse. It is a defect we find in the Missalls of the Romish Church, where we find many Prayers made to Saints, but not one forme of thankfull∣nesse. If it be lawfull to pray to them, it is lawfull to thanke them for favours received by them. What a grosse error is it in them, to make Prayers, and not to thanke them? Those are more rare, they set them at the end of their Books. Glory and praise be to the Virgin Ma∣ry; but for the particular, since they make so many Prayers to the Saints, why doe they not thanke them? As in the one, they are injurious to God in praying to Saints: so in the other they are injurious to the Saints, in not thanking them, for so many mercies they receive, for the rule is firme, whom we pray to, we must give thanks to: for the mercies we may pray, we may give thanks. As Elisha spread himselfe upon the Child,

hand upon hand, and face upon face, so in these two du∣ties, the hands must be spread to God, and hands, and eyes must be fixed and fastened on God in giving thanks when we receive mercies, as they are fixed in begging, and the hands must be spread as wide in blessing God, as ever they were in praying to him, and the Knees must bow as low, and the voyce of the lips must be lifted as loud in giving thanks for mercies, as ever they were extended in praying for mercies. It is a signe of an ungratefull heart, to be fervent in begging mercies, and to be un∣mindfull of thankfullnesse. Therefore the Prophet bids them joyne thankfullnesse to Prayer.

That is the third thing he minds them of, that thank∣fullnesse is due for all mercies, and for spirituall mercies, and that thankfullnesse must goe along with prayer.

The Fourth is this, that thankfullnesse is to be the close of Prayer, here the Prayer ends. So will we give thee the Calves of our lips. Prayer is one of those duties that I said had a Language, there are two Letters that make up the Language: Confession of sin, that is the Alpha, and thankfullnesse to God, that is the Omega of it.

All Prayer opens with confession of sin, all Prayer shuts with thanksgiving; that is the end of Prayer. Prayer it selfe is the Key that opens to all duty, and thankfullnesse is the Key that locks up prayer.

O! How sweet will the order be observed, when Prayer makes the Way, and Thankfullnesse closeth it; Where these two are joyned, when a man is conversant in that worke, be it Morning, or Evening Sacrifice, both Sacrifices meet in this; in Confession of sin there is the Dawning of the DAY, and in giving Thanks there is the Evening Sacrifice, the Latter end, and Close of Prayer.

Christ taught us this in the Lords prayer, after he had set downe six Petitions: For thine is the Kingdome, the Powe•• and the glory, to shew that Prayer must be shut up with thanksgiving.

The Apostle Paul shewes it, in 1. Tim. 2. Texhort that Prayers, and Supplications be made for all, with thanksgiv∣ing. In Phillipians 4. Therefore let your Suites and Requests in all things, be made knowne to God by Prayer, and Suppli∣cation, and giving of thanks. In both places giving of thanks comes in the last place. With Prayer, and Suppli∣cation, and giving of Thanks. Why doth he set it in the last place? To shew, that thanksgiving must close up Prayer. So will we give the Calves of our lips. That is the fourth thing.

And how well doe all these, if they be put together concurr in the preparation we are to make this day for the Sacrament? Looke back to the first point delivered, and see if there be not a concurrence of all these. Re∣member the three enlargements of the order of them, remember these six things, in joyning these to them. So will we render the Calves of our lips.

When we come here, we pray to God for his grace, and for the continuance and enlargement of his grace, therefore it is that he instituted the Sacrament, that it might be an instrument for the confirming and convey∣ing of grace, it is the instrument that God useth. There∣upon it is, that diverse of the Fathers are bold to call it, the preservative against everlasting death, the conserva∣tive to everlasting life; the salve of imortallity. We come here to beg grace, and the continuance of it, we come to beg grace, and the evidence of grace too, by the confir∣ming, and assuring of it: For that purpose the Sacrament was instituted to confirme our faith, that we might not want a memoriall of all those great things that Christ

wrought for us. In this respect the Fathers call the Lords Supper, the pledge of eternity, the defence of faith, the hope of the Resurrection, because here grace is enlar∣ged, it pleaseth God to enlarge and confirme it this way. For those that want certainty, here they may get assu∣rance, those that have it may get an addition.

Thirdly, here we beg pardon of sin, and we give thanks for it, and we come to have that sure to us, and make acknowledgement of it, by thankfullnesse.

Lastly, here we acknowledge thankfullnesse to God for mercies, and make new purposes, and resolutions of obe∣dience,, we arme our selues with new vowes.

Now this calls all those notions back to your mind, that I delivered before. It is called therefore the Eu∣charist, because all Gods mercies, are here summed up in the memoriall of them, in this blessed Sacrament. And here we give God thanks, not for one mercy, but for all, and for the Fountaine and Foundation of all. Therefore the Apostle calls it, the Cup of blessing: that is, the Cup of Thankfullnesse. Our blessed Saviour gave that ground to the Eucharist, for you know that he did breake the bread with giving of Thanks; to shew to us, sayth Chry∣sostome, how we should carry our selves, how we should behave and demeane our selves in receiving these blessed mysteries, how we should receive these My∣steries from the hand of that gracious goodnesse, that foun∣taine of mercy, that gives them with thankfullnesse re∣ceive them so as Christ gave them: he gave them with thankfullnesse.

And here we have occasion of excitement for blessing God for the pardon of sin, and of blessing God, for gi∣ving Christ, for giving not onely Christ to be with us, but to die for us, and not onely so, but giving us this me∣moriall of it, in which is the summing up of all mercy.

So you see here is the summing up of all. Therefore let us joyne all these together, and when we come to the Lords Table, remember this Prayer. Take away all iniquity, and receive us graciously, so will we render the Calves of our Lips. So much of the first consider∣ation: We looke upon the duty of thank∣fullnesse, as it is set downe in lite∣rall termes. So much for this time.